Learning to Listen

On the eve of another somber anniversary of 9/11, America got a punch to the gut as to where we stand as a nation. Charlie Kirk, a prominent political activist, was murdered in cold blood as he was engaging in dialogue with a group of university students in Utah. Some are calling this a watershed moment in American society, and it remains to be seen whether we have hit rock bottom in our tolerance for people with whom we disagree. Much ink has been spilled by those familiar with the life and legacy of Kirk, as well as the profound impact he had on influencing political discourse. I am not a political pundit and not capable of offering a political analysis, but nonetheless filled with sadness and outrage that this can occur. ​ While, as of this moment, the killer has not been apprehended and the motive not confirmed, this has all the markings of an assassination due to one not agreeing with the views of Kirk. It’s essential to note that this heinous action did not occur in a vacuum. While the end result is, of course, horrific, the beginning of a societal breakdown has more benign roots. It usually starts with a lack of listening to another person with whom we might disagree. In a time of increasing polarization, especially related to political fault lines, we increasingly gravitate toward the perceived comfort of echo chambers. We attempt to curate experiences, interactions, and dialogue with only those whose positions we find agreeable. The opinions of those we disagree with become contemptible. The next step may be the demonization of others, and with the political temperature continuing to rise. While not all circumstances lead to violence and murder, it is nonetheless tragic for groups of people to demonize others simply because they might have a position or vote for something we disagree with. ​ While others write an obituary for America or tell others how they need to change, I think this is an opportunity for us to reflect and introspect on how we can learn to listen properly. The Gaon of Vilna wrote that there are three levels to listening. The first level is simply to listen. While this may seem elementary, it actually means not interrupting and paying attention to what the person is saying. It also means not thinking about formulating your response or best comeback line. The second step is understanding. This can mean asking a simple follow-up question, such as what day you arrived or whom you said you voted for in the last election. The third and final level of listening is acceptance. This does not mean that we agree with the person, but rather that we acknowledge their position. ​ As Rosh Hashanah approaches, it’s important to note the blessing of the Shofar is not to blow the shofar but rather to listen to the shofar (לשמוע קול שופר). Our Rabbis teach us that while many can blow, it is more noble to listen. The way out of the abyss is most likely not to come from the top down in society. It will most likely be from the bottom up, and our best hope would be to start effectively listening to others. I hope and pray that we can pivot and improve the way we listen to others. It is not an understatement or overreaction to express that the alternative to properly listening to one another may be the beginning of the end for this great republic. ​ Have a Peaceful Shabbos, ​ Rabbi Yaakov Fisch

Not Subject to the Political Winds

The Supreme Court of the United States is a revered institution that has shaped American life and living. It has issued some landmark rulings that have improved the social ethos. It is also true that the Supreme Court has issued some horrific rulings. Korematsu v. The United States ruled it was legal and constitutional to forcibly place a minority group in internment camps. Buck vs. Bell in 1927 ruled that the government can forcibly sterilize women who it considered “feeble-minded and imbeciles.” The venerated Supreme Court Justice, Oliver Wendell Holmes wrote for the majority, “three generations of imbeciles are enough” in justifying this position. Perhaps the worst decision issued by the Supreme Court was Dred Scott v. Sanford, which led to the Civil War. After Dred Scott, an enslaved man, sued for his freedom in 1846, he went from the slave state of Missouri to the free states of Illinois and the Wisconsin Territory. The Supreme Court ruled that Dred Scott was not free, African Americans were not U.S. citizens and therefore couldn't sue in federal court, and Congress couldn't prohibit slavery in U.S. territories. Ultimately, this decision was overturned with the adoption of the 13th Amendment in the aftermath of the Civil War. ​ The Torah or Jewish Law does have an answer to the Dred Scott case, and it is found in this week's parsha. The Torah states, לֹא־תַסְגִּיר עֶבֶד אֶל־אֲדֹנָיו אֲשֶׁר־יִנָּצֵל אֵלֶיךָ מֵעִם אֲדֹנָיו. Translation: “You shall not turn over to the owner a servant who seeks refuge with you from that master.” Rashi quotes the Talmud, which explains this passage as referring to the situation of a Canaanite servant belonging to an Israelite who fled from outside the Land (from a foreign country) into the Land of Israel. Had Dred Scott fled into the Land of Israel to escape his predicament of slavery, he would have been granted asylum. The consequences of the Dred Scott decision led to approximately 700,000 Americans killed in the Civil War. ​ The larger point is that this case study challenges an established theory (which some treat as fact) in enlightened circles. It is that the Torah and its laws and practices are archaic and obsolete. The timeless lessons of the Torah are not subject to the harsh winds of political change. The wisdom taught at Sinai is as relevant and enriching as ever. ​ Have a Peaceful Shabbos, ​ Rabbi Yaakov Fisch

The Limits of a Lemonade Stand

During the summer months, invariably at some point, I will see a kid running a lemonade stand. It is a cute spectacle to see an eight year old displaying such entrepenuership. The child has figured out how much profit he may have incurred from selling ice cold lemonade for fifty cents. People may gather around the child and express their admiration for his budding business acumen. However, if we saw a thirty eight year old man at the corner selling lemonade for fifty cents, we would not have the same admiration. Especially, if this was the adults primary way of earning a livelihood. One would expect a thirty eight year old to have a much higher level of sophistication in understanding personal finance than an eight year old. I would argue that in terms of our understanding of the fundamentals of Jewish life and living, a thirty eight year old must have a higher level of sophistication than he had as an eight year old. It might be cute to observe a young child know the song “dip the apple in the honey” on Rosh Hashanah. Parents and grandparents might be kvelling and deservedly so. However, if a thirty eight year old does not have a deeper understanding of Rosh Hashanah than he had thirty years before, that is not something to be proud about. The High Holiday season can be challenging for so many of us. One may be looking at page 252 of the Machzor/Prayer book and realizing we still have 500 pages until we get to lunch on Rosh Hashanah. We may try to distract ourselves and attempt different coping mechanisms to just get through the service. I believe that much of this attitude may stem from someone not adequately preparing and being in a good spiritual headspace in anticipation of the High Holidays. We may think we are prepared based on things we learned in Hebrew School a few decades ago. The reality is to achieve significant results in any meaningful area of life, one must prepare in advance . The month of Elul is the time period before the High Holidays to utilize properly to educate oneself in anticipation of this auspicious season. With the world teetering in so many ways, the stakes are too high to continue viewing the High Holiday season the same way we did when we operated lemonade stands. Have a Peaceful Shabbos, Rabbi Yaakov Fisch

The Essence of the Jewish People

A question that has vexed people for centuries is what makes the Jewish People unique. Judaism is unlike other religions because you cannot renounce your Jewish faith. In other major religions, if you declare that you no longer believe in the fundamental principles of the faith, you are no longer a member of the faith. On a certain level, that makes sense. If religion is about a set of beliefs and you do not subscribe to those beliefs, you would no longer be a member of that faith group. Judaism provides no such disengagement and exit clause. A Jew can fervently declare that he no longer believes in God or the validity of the Torah and might even want to cancel his affiliation with Judaism. He has no such option. No matter how disengaged or disconnected an individual is from Judaism; he is permanently a Jew. If Judaism is not a classical religion, it cannot be qualified as a nationality as there are Jews from all over the world. The Jewish people have a homeland, but for thousands of years, we were in exile and carried nationalities from Poland to Uzbekistan, and they were both equally Jewish. Judaism cannot be categorized as a race as people from multiple races are part of the Jewish faith. This brings me back to my original question: if Judaism cannot be a traditional religion, nationality, or race, what is Judaism, and why has it stirred up so much passion and hatred against its people for centuries? The simple answer to a complex and layered question is found in our weekly Parsha. The Torah states בנים אתם לה' אלהיכם. This is translated as “ You are children to Hashem your G-d”. Rabbi Akiva in Pirkei Avos expounds on this verse as this is why we are beloved to G-d because we are His children. Although any individual in the world, whether Jewish or not, can have a relationship with G-d and even a portion in the World to Come, the Jewish are unique as we are considered children of G-d. Rabbi Akiva continues to explain the reason the Jews are children is unlike any other nation. We accepted the Torah at Mount Sinai. Put simply, by committing to upholding all the Mitzvos and obligations articulated in the Torah there is more opportunity for connection with G-d. As Rabbi Akiva taught us based on this Parsha, Judaism is not unique because of any other racial superiority but because we accepted a mission to be ambassadors of Godliness and Holiness. The Torah unlocks the unlimited potential of us to be platforms for G-d and His Holiness in this finite and mundane world. However, it’s important to remember that with this greater potential comes greater responsibility. Have a Peaceful Shabbos, Rabbi Yaakov Fisch

Dreams Do Come True

How about some good news for a change? In a time when there appears to be a deluge of news ranging from unsavory to horrific, I need to refocus my perspective and make a better effort to cherish the positive news around us. There are plenty of positive and heartwarming developments happening all the time; it just tends to get overlooked as there is so much other eye-grabbing news. One news item that I came across this week that I am unsure is getting the proper attention it deserves is the number of Jews from North America making Aliyah to the Land of Israel. This coming week on August 20, 225 Jews from North America will arrive at Ben Gurion Airport aboard Nefesh B’Nefesh’s 65th charter Aliyah flight. This flight marks the first charter flight since the war that began on October 7, underscoring an extraordinary commitment to the Zionist dream in the face of ongoing regional conflict. The Olim on this flight will join over 90,000 newcomers who have made Aliyah with the assistance of Nefesh B’Nefesh and its partners, since its inception in 2002. Coming onboard are 45 families, including 125 children, 10 singles, and 3 retirees. Among the Olim are 5 doctors and 19 healthcare professionals, who will soon join the ranks of Israel’s robust medical system. It’s important to note that these numbers of Olim are only from North America. This does not include the thousands of other Jews from around the world returning to its ancestral homeland. In 2024, there were nearly 31,000 Jews from all over the world that returned to our ancestral homeland. This development would be remarkable under any circumstances. In a time when Israel is embroiled in an existential seven-front war, it is even more astounding! We are seeing the previously thought unbelievable words of our prophet Tzephania unfold in front of our very own ways. בָּעֵ֤ת הַהִיא֙ אָבִ֣יא אֶתְכֶ֔ם וּבָעֵ֖ת קַבְּצִ֣י אֶתְכֶ֑ם כִּֽי־אֶתֵּ֨ן אֶתְכֶ֜ם לְשֵׁ֣ם וְלִתְהִלָּ֗ה בְּכֹל֙ עַמֵּ֣י הָאָ֔רֶץ בְּשׁוּבִ֧י אֶת־שְׁבוּתֵיכֶ֛ם לְעֵינֵיכֶ֖ם .אָמַ֥ר ה Translation (At that time, I will gather you, and at that time, I will bring you home, for I will make you renowned and famous among all the peoples on earth. When I restore your fortunes before their very eyes, said G-d.) If one would have told my great grandparents in a European shtetl that planeloads of Jews would be arriving in our ancient homeland, that would have been dismissed as sheer fantasy. It is now a reality that is happening in front of our eyes! Our weekly Parsha of Eikev teaches us the special quality of the Land of Israel that has caused Jews for thousands of years to wistfully yearn for our ancestral homeland. The Torah states “ אֶרֶץ אֲשֶׁר־ה אֱלֹקיךָ דֹּרֵשׁ אֹתָהּ תָּמִיד עֵינֵי יְיָ אֱלֹקיךָ בָּהּ.” (Translation: A Land which G-d always seeks out. The eyes of G-d are always on it.) The relationship that one can have with G-d on this land is more compelling and intense than any other place in the world. For thousands of years, we have concluded the Pesach Seder and Yom Kippur with the declaration of “Next Year in Jerusalem.” For more and more Jews, the modern-day miracle is enabling them to say, “This Year in Jerusalem.” Have a Peaceful Shabbos, Rabbi Yaakov Fisch

Upside Down World

Upside-down world. That description seems to fit the state of the world we are living in on so many levels. This week, Norway ordered a review of Israeli investments held in the country’s sovereign wealth fund after receiving complaints that some might be contributing to Israel’s military action in Gaza. Following an ethics council recommendation late last year, the oil fund sold out of Israeli telecommunications company Bezeq over concerns the company could be contributing to human-rights violations as it provides services to the so-called Israeli settlements (I prefer to call them communities) in Judea and Samaria. The enlightened ethics council from Norway apparently felt that a company providing phone and internet services to Jews in their ancestral homeland was too egregious and needed to be blacklisted. The attempt to demonize a whole segment of the Jewish population simply for living in the Land of Israel is not limited to people living in Judea and Samaria. It just starts there and evolves into a discussion of whether Israel has the right to exist. This rhetoric just does not align when you meet people from these areas who are full of love, optimism, and faith. This week, our community is being visited by Rabbi and Gez, who are in town for Akiva Shyken's Bar Mitzvah. A few months ago, their son Chananel was in the car with his wife Tze'ela en route to the hospital to deliver her fourth child. Terrorists opened fire at the vehicle and killed Tze’eala in cold blood. Her baby initially survived the attack and was named Ravid Chaim, but succumbed to his injuries a few days later. The family buried their wife/mother with their infant son within a very short time. The grieving father and husband has since been exuding strong faith and optimism despite the painful tragedy. His parents, who are visiting here, are also filled with love and kindness. It is a pleasure to host them here for Shabbos and hug and support them during this time. It’s with sad irony to note that in the upside-down world we currently inhabit, the company that provides phone service to the Gez family has been blacklisted by the ethical commission of the enlightened world. Have a Peaceful Shabbos, Rabbi Yaakov Fisch

Why do we Mourn?

The Jewish Calendar and the Special Days or Holidays that it contains are remarkably different from other calendars. Namely, the secular calendar that the Western world primarily utilizes is the Gregorian calendar, named after Pope Gregory XIII. The names of the months, i.e., July and August, were also named after Julius Caesar and Emperor Augustus. I don’t think it is a stretch to say that these gentlemen would not be nominated for Mensch of the Year. The holidays on this calendar are days of commemoration. The Jewish Calendar has deep spiritual messages embedded in its structure. Every month and day has a particular manifestation of a certain Mazel or spiritual influence. The month of Av, which we have just begun, is marked by a manifestation of sadness and pain that enters the world. The Rabbis teach, “When Av arrives, there is less joy.” The reason for this is that the distance between G-d and the Jewish People is most acutely felt at the beginning of this month. The destruction of the First two Temples (Batei HaMikdash) is really just a physical manifestation of this distance between us and G-d. The schism began over 3,300 years ago as the Jews traveled in the desert en route to the Holy Land. As they were on the cusp of entering the Promised Land, the people believed a toxic narrative about the Land of Israel and turned their backs on their ancestral homeland. That night was the ninth of Av, and in a sense, we have never recovered. The era of the Concealed Face of G-d (Hester Panim) began and only intensified over time. All the Jewish suffering, both on a collective and personal level, for thousands of years has its roots in Hester Panim. The more recent suffering for the last year and half since that tragic Simchas Torah on October 7, is also related to this unfortunate spiritual state. We cannot continue to view the world through a single-dimensional lens of geopolitics or economics. There are other dimensions as well, including the spiritual dimension. No one on this side of the Earth can know why these poor souls were taken as hostages, and many still currently remain languishing in dungeons below ground. Jewish Tradition does teach that this suffering is also to Hester Panim and the excruciating spiritual environment we find ourselves. As we sit on the floor on Tisha B’av, it is essential to remember that we do not mourn only for a series of events that took place thousands of years ago. We mourn the current state of our people, both on a collective and individual level. It is a time for us to open our souls up and let the voice of Renew the Days of Old, finally come to fruition in our lifetime. Have a Peaceful Shabbos, Rabbi Yaakov Fisch